In King Bimbisara 2, we come up against the problem with desire. In too many ways in our modern society are we worried about the doing rather than the wanting to do!
At least once before on this blog I’ve begged the question, “what’s worse; the love of your life leaving you for another, or her/his desire to do so?”
Doesn’t matter in the end does it? The desire is as damaging as the doing. Something’s gone awry for the desire to take hold. The doing is simply a matter of will power or the lack of it. And that is sometimes out of our control.
Increasingly, brain scan images are being used in courts to prove or disprove culpability for crimes, whatever they are. Experiments on Impulse Control based on studies of the Anterior Cingulate Cortex have proved that some criminals know they’re doing wrong, but their brain won’t let them stop. Isn’t this a reason not to bang them up?
In the latest of our stories from the supposed gospel of the Buddha, King Bimbisara recognises the potential of this Buddha geezer for his kingdom. With these skills he could mesmerise (and ultimately exert more control) over his subjects.
Having got a knock-back from said Buddha whose powers he seems convinced of, he goes on to tell him that if he finds what he’s looking for, to come back and he’ll join his team. Not quite ready to give up the concubines and the comforts yet then…?
So here we are at King Bimbisara 2, purportedly from ancient texts known as the Gospel of Buddha:
SIDDHATTHA had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Having sent home Channa, the charioteer, together with the noble steed Kanthaka, to King Suddhodana to bear him the message that the prince had left the world, the Bodhisattva walked along on the highroad with a beggar’s bowl in his hand.
Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth. The beauty of his youth was transfigured by holiness and surrounded his head like a halo. All the people who saw this unusual sight gazed at him in wonder. Those who were in haste arrested their steps and looked back; and there was no one who did not pay him homage.
Having entered the city of Rajagaha, the prince went from house to house silently waiting till the people offered him food. Wherever the Blessed One came, the people gave him what they had; they bowed before him in humility and were filled with gratitude because he condescended to approach their homes. Old and young people were moved and said: “This is a noble muni! His approach is bliss. What a great joy for us!”
Everybody’s got a hunger, a hunger they can’t resist,
There’s so much that you want, you deserve much more than this,
But if dreams came true, oh, wouldn’t that be nice,
But this ain’t no dream we’re living through tonight,
Girl, you want it, you take it, you pay the price. Prove it All Night, Bruce Springsteen
And King Bimbisara, noticing the commotion in the city, inquired the cause of it, and when he learned the news sent one of his attendants to observe the stranger. Having heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart; he donned his royal robe, placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest.
The king found the muni of the Sakya race seated under a tree. Contemplating the composure of his face and the gentleness of his deportment, Bimbisara greeted him reverently and said: “O samana, thy hands are fit to grasp the reins of an empire and should not hold a beggar’s bowl. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master.”
The great Sakyamuni lifted his eyes and replied: “Thou art known, O king, to be liberal and religious, and thy words are prudent. A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit. Charity is rich in returns; charity is the greatest wealth, for though it scatters, it brings no repentance.
“I have severed all ties because I seek deliverance. How is it possible for me to return to the world? He who seeks religious truth, which is the highest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one goal alone. He must free his soul from covetousness and lust, and also from the desire for power.
“Indulge in lust but a little, and lust like a child will grow. Wield worldly power and you will be burdened with cares. Better than sovereignty over the earth, better than living in heaven, better than lordship over all the worlds, is the fruit of holiness. The Bodhisattva has recognized the illusory nature of wealth and will not take poison as food. Will a fish that has been baited still covet the hook, or an escaped bird love the net? Would a rabbit rescued from the serpent’s mouth go back to be devoured? Would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth? Would a blind man who has recovered his sight desire to spoil his eyes again?
“The sick man suffering from fever seeks for a cooling medicine. Shall we advise him to drink that which will increase the fever? Shall we quench a fire by heaping fuel upon it?
“I pray thee, pity me not. Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem.
“My heart hankers after no vulgar profit, so I have put away my royal inheritance and prefer to be free from the burdens of life. Therefore, try not to entangle me in new relationships and duties, nor hinder me from completing the work I have begun. I regret to leave thee. But I will go to the sages who can teach me religion and so find the path on which we can escape evil.
“May thy country enjoy peace and prosperity, and may wisdom be shed upon thy rule like the brightness of the noon-day sun. May thy royal power be strong and may righteousness be the scepter in thine hand.”
The king, clasping his hands with reverence, bowed down before Sakyamuni and said: “Mayest thou obtain that which thou seekest, and when thou hast obtained it, come back, I pray thee, and receive me as thy disciple.” The Bodhisattva parted from the king in friendship and goodwill, and purposed in his heart to grant his request.
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